20 ANNALS NEW YORK ACADEMY OF SCIENCES 



Bagobo dialect carries the idea of "something to be taken care of," 

 "a pet," like a tame bird. I have seen a boy pull from a snare a 

 little wood-pigeon and hold it to his breast with a caressing touch, 

 as he murmured, u It is my yama." He had caught the bird in 

 order to cage, to tame and to care for it. Tigyama means "One 

 who takes care of or protects." Like Pamulak Manobo, Tigyama 

 is lovingly summoned to come and be present at a ceremony ; 37 a 

 little hanging altar, also called tigyama, is placed in many Bagobo 

 houses, and on it betel is laid for this god when anybody in the 

 family falls sick. 3S It is possible that Tigyama is a divinity 

 borrowed originally from Indian myth and given somewhat different 

 attributes, for, in the Vedas and in the Sagas, Yama was god of 

 the dead. 30 The character of the Bagobo Tigyama seems more 

 nearly identical with that of Yima of Mazdeism, 40 the protector of 

 the Iranians and the mythical founder of their postdiluvian culture. 

 Among the chief of those unseen beings that care for the Bagobo, 

 there is a divine man called Malaki t'Olu k'Waig 41 who, unques- 

 tionably, represents the highest ideal of goodness and of purity, as 

 the native visualizes that ideal. He figures as a hero in mythical 

 romance, where, indeed, one finds many malaki t'olu k'waig, who 

 go through remarkable adventures and achieve distinction. On the 

 devotional side, however, all of these fabulous characters are fused 

 into the impersonation of one beloved individual, whose home is 

 associated with a legendary spring far up in the mountains which 

 is called u rhe source of the waters." Here two rivers are said to 

 take their rise, and it is just at the point where the two streams 

 separate that the Malaki t'Olu k'Waig lives. He is the great 



3 7 See Ceremony of Pamalugu, Part II. 



3 "See Various types of Altar, Part II. 



39 Cf. Somadeva: Katha Sarit Siigara, tr. by C. II. Tawney, vol. 2, p. 188. 1884. 

 Iu the story, Sinhavikrama is led off by Death to the hall of Yama, where he is to be 

 judged. See also "A funeral hymn," in the Rigveda, where the following lines occur. 

 "To him that passed along great heights and sought out a path for many, Vivnsvant's 

 son, the gatherer of men, Varna the king, to him bring worship and offering." Peter 

 Peterson (tr.): Hymns from the ltigveda, p. 288. 1888. Iu the same hymn, the by- 

 standers are thus addressed: "Stand aside, go away, disperse, the fathers have made this 

 place for him, furnished with days and waters and nights: Yama will give him rest." 

 lb. p. 289. 



" u Cf. James Darmestctcr (cd.): The Zendavcsta ; part I, The Vendidsid, pp. lviii — lix. 

 1895. (Sacred books of the East, vol. 4). 



-'Malaki, -good man;" t'(lo), "the;" k'fkaj, "of;" waiff, "water:" the Divine Man 

 (or tin' god) at the Source of the Waters. 



